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ΑΙΣΧΥΛΟΥ ΑΓΑΜΕΜΝΩΝ

Αρχαίο κείμενο και μετάφραση στα αγγλικά



ΑΙΣΧΥΛΟΣ, ΑΓΑΜΕΜΝΩΝ

[2]

The play Agamemnon details the homecoming of Agamemnon, King of Argos, from the Trojan War. Waiting at home for him is his wife, Clytemnestra, who has been planning his murder, partly as revenge for the sacrifice of their daughter, Iphigenia, and partly because in the ten years of Agamemnon's absence Clytemnestra has entered into an adulterous relationship with Aegisthus, Agamemnon's cousin and the sole survivor of a dispossessed branch of the family, who is determined to regain the throne he believes should rightfully belong to him.

Summary

The play opens to a servant on top of the house, reporting that he has been sleeping there "like a dog" (kunos diken) for a year, "for so rules the manly-willed heart of a woman" (that woman being Clytemnestra awaiting the return of her husband, who has arranged that mountaintop beacons give the signal when Troy has fallen). He laments the fortunes of the house, but promises to keep silent: "A huge ox has stepped onto my tongue." However, when Agamemnon returns, he brings with him Cassandra, an enslaved Trojan princess and priestess of Apollo, as his concubine, further angering Clytemnestra.

From the silence of the watchman the chorus begin with the great parodos, which as Kitto expressed it ['It lays down the intellectual foundation of the whole trilogy'], bears the weight of the trilogy . . . Through descriptions of the past, hopes and fears for the future, and statements of the present (which together constitute the narrative) this song develops a series of tensions.

The central action of the play is the agon between Clytemnestra and Agamemnon. She plays the loving, waiting wife and attempts to persuade Agamemnon to step on a purple (sometimes red) tapestry or carpet to walk into "his" palace as a true returning conqueror. The problem is that this would indicate hubris on Agamemnon's part, and he is reluctant. Eventually, for reasons that are still heavily debated, Clytemnestra does persuade Agamemnon to cross the purple tapestry to enter the oikos, the home.

While Clytemnestra and Agamemnon are offstage, Princess Cassandra, who had heretofore been silent, is suddenly possessed by the god Apollo and enters a tumultuous trance. Gradually her incoherent delirium starts making some sense and she engages in anguished discussion with the chorus whether she should enter the palace, knowing that she too will be murdered. Cassandra has been cursed by Apollo for rejecting his advances. He has given her clairvoyance so that she can foresee future events, but he has cursed her so that no one who hears her prophesies will believe them until it's too late. In Cassandra's soliloquy, she runs through many gruesome images of the history of the House of Atreus as if she had been a witness of them, and she eventually enters the palace, knowing that her fate is preordained and unavoidable. The chorus, in this play a group of the elders of Argos, are left bewildered and fearful, until they hear the death screams of Agamemnon and frantically debate on a course of action.

A platform is then rolled out displaying the butchered corpses of Agamemnon and Cassandra, along with Clytemnestra brandishing the bloodied axe, and defiantly explaining her action. Agamemnon was murdered in much the same way an animal is killed for sacrifice: with three blows, the last strike accompanied by a prayer to a god. She is soon joined by Aegisthus, now the king, strutting out and delivering an arrogant speech to the chorus, who nearly enter into a brawl with him and his guard. However, Clytemnestra halts the dispute, saying that "There is pain enough already. Let us not be bloody now." The play closes with the chorus reminding the usurpers that Orestes, the son of Agamemnon, will surely return to exact vengeance.

http://en.wikipedia.org/wiki/Agamemnonhttp://en.wikipedia.org/wiki/Trojan_Warhttp://en.wikipedia.org/wiki/Clytemnestrahttp://en.wikipedia.org/wiki/Iphigeniahttp://en.wikipedia.org/wiki/Aegisthushttp://en.wikipedia.org/wiki/Troyhttp://en.wikipedia.org/wiki/Cassandrahttp://en.wikipedia.org/wiki/Slavehttp://en.wikipedia.org/wiki/Concubinehttp://en.wikipedia.org/wiki/Agonhttp://en.wikipedia.org/wiki/Purple_(color)http://en.wikipedia.org/wiki/Red_(color)http://en.wikipedia.org/wiki/Hubrishttp://en.wikipedia.org/wiki/Oikoshttp://en.wikipedia.org/wiki/Apollohttp://en.wikipedia.org/wiki/Greek_chorushttp://en.wikipedia.org/wiki/Apollohttp://en.wikipedia.org/wiki/Clairvoyancehttp://en.wikipedia.org/wiki/House_of_Atreushttp://en.wikipedia.org/wiki/Usurperhttp://en.wikipedia.org/wiki/Orestes_(mythology)http://en.wikipedia.org/wiki/Revenge




[3]


Agamemnon

By Aeschylus

Translated by Herbert Weir Smyth

Dramatis Personae

A WATCHMAN

CHORUS OF ARGIVE ELDERS

CLYTEMNESTRA, wife of AGAMEMNON

A HERALD

AGAMEMNON, King of Argos

CASSANDRA, daughter of Priam, and slave of AGAMEMNON

AEGISTHUS, son of Thyestes, cousin of AGAMEMNON

Servants, Attendants, Soldiers

Scene

Before the palace of AGAMEMNON in Argos. In front of the palace

there are statues of the gods, and altars prepared for sacrifice. It is

night. On the roof of the palace can be discerned a WATCHMAN.




[4]

ΦΥΛΑΞ

Θεοὺς μὲν αἰτῶ τῶνδ' ἀπαλλαγὴν πόνων,

φρουρᾶς ἐτείας μῆκος, ἣν κοιμώμενος

στέγαις Ἀτρειδῶν ἄγκαθεν, κυνὸς δίκην,

ἄστρων κάτοιδα νυκτέρων ὁμήγυριν,

καὶ τοὺς φέροντας χεῖμα καὶ θέρος βροτοῖς

λαμπροὺς δυνάστας, ἐμπρέποντας αἰθέρι

[ἀστέρας, ὅταν φθίνωσιν, ἀντολάς τε τῶν].

καὶ νῦν φυλάσσω λαμπάδος τὸ σύμβολον,

αὐγὴν πυρὸς φέρουσαν ἐκ Τροίας φάτιν

10 ἁλώσιμόν τε βάξιν· ὧδε γὰρ κρατεῖ

γυναικὸς ἀνδρόβουλον ἐλπίζον κέαρ.

εὖτ' ἂν δὲ νυκτίπλαγκτον ἔνδροσόν τ' ἔχων

εὐνὴν ὀνείροις οὐκ ἐπισκοπουμένην

ἐμήν–φόβος γὰρ ἀνθ' ὕπνου παραστατεῖ,

τὸ μὴ βεβαίως βλέφαρα συμβαλεῖν ὕπνῳ–

ὅταν δ' ἀείδειν ἢ μινύρεσθαι δοκῶ,

ὕπνου τόδ' ἀντίμολπον ἐντέμνων ἄκος,

κλαίω τότ' οἴκου τοῦδε συμφορὰν στένων

οὐχ ὡς τὰ πρόσθ' ἄριστα διαπονουμένου.

20 νῦν δ' εὐτυχὴς γένοιτ' ἀπαλλαγὴ πόνων

εὐαγγέλου φανέντος ὀρφναίου πυρός.

ὦ χαῖρε λαμπτήρ, νυκτὸς ἡμερήσιον

φάος πιφαύσκων καὶ χορῶν κατάστασιν

πολλῶν ἐν Ἄργει, τῆσδε συμφορᾶς χάριν.

WATCHMAN

[1] Release from this weary task of mine has been my plea to the

gods throughout this long year's watch, in which, lying upon the

palace roof of the Atreidae, upon my bent arm, like a dog, I have

learned to know well the gathering of the night's stars, those radiant

potentates conspicuous in the firmament, [5] bringers of winter and

summer to mankind [the constellations, when they rise and set].

So now I am still watching for the signal-flame, the gleaming fire

that is to bring news from Troy and [10] tidings of its capture. For

thus commands my queen, woman in passionate heart and man in

strength of purpose. And whenever I make here my bed, restless

and dank with dew and unvisited by dreams—for instead of sleep

fear stands ever by my side, [15] so that I cannot close my eyelids

fast in sleep—and whenever I care to sing or hum （and thus apply

an antidote of song to ward off drowsiness）, then my tears start

forth, as I bewail the fortunes of this house of ours, not ordered for

the best as in days gone by.

[20] But tonight may there come a happy release from my weary

task! May the fire with its glad tidings flash through the gloom!

The signal fire suddenly flashes out

Oh welcome, you blaze in the night, a light as if of day, you

harbinger of many a choral dance in Argos in thanksgiving for this

glad event!

http://www.perseus.tufts.edu/hopper/entityvote?doc=Perseus:text:1999.01.0004:card=1&auth=perseus,Troy&n=1&type=placehttp://www.perseus.tufts.edu/hopper/entityvote?doc=Perseus:text:1999.01.0004:card=1&auth=tgn,7010720&n=1&type=place




[5]

ἰοὺ ἰού.

Ἀγαμέμνονος γυναικὶ σημαίνω τορῶς

εὐνῆς ἐπαντείλασαν ὡς τάχος δόμοις

ὀλολυγμὸν εὐφημοῦντα τῇδε λαμπάδι

ἐπορθιάζειν, εἴπερ Ἰλίου πόλις

30 ἑάλωκεν, ὡς ὁ φρυκτὸς ἀγγέλλων πρέπει·

αὐτός τ' ἔγωγε φροίμιον χορεύσομαι.

τὰ δεσποτῶν γὰρ εὖ πεσόντα θήσομαι

τρὶς ἓξ βαλούσης τῆσδέ μοι φρυκτωρίας.

γένοιτο δ' οὖν μολόντος εὐφιλῆ χέρα

ἄνακτος οἴκων τῇδε βαστάσαι χερί.

τὰ δ' ἄλλα σιγῶ· βοῦς ἐπὶ γλώσσῃ μέγας

βέβηκεν· οἶκος δ' αὐτός, εἰ φθογγὴν λάβοι,

σαφέστατ' ἂν λέξειεν· ὡς ἑκὼν ἐγὼ

μαθοῦσιν αὐδῶ κοὐ μαθοῦσι λήθομαι.

ΧΟΡΟΣ

40 δέκατον μὲν ἔτος τόδ' ἐπεὶ Πριάμῳ

μέγας ἀντίδικος,

Μενέλαος ἄναξ ἠδ' Ἀγαμέμνων,

διθρόνου Διόθεν καὶ δισκήπτρου

τιμῆς ὀχυρὸν ζεῦγος Ἀτρειδᾶν,

στόλον Ἀργείων χιλιοναύταν

τῆσδ' ἀπὸ χώρας

ἦραν, στρατιῶτιν ἀρωγάν,

[25] Hallo! Hallo! To Agamemnon's queen I thus cry aloud the

signal to rise from her bed, and as quickly as she can to lift up in her

palace halls a shout of joy in welcome of this fire, if the city of Ilium

[30] truly is taken, as this beacon unmistakably announces. And I

will make an overture with a dance upon my own account; for my

lord's lucky roll I shall count to my own score, now that this beacon

has thrown me triple six. Ah well, may the master of the house

come home and may [35] I clasp his welcome hand in mine! For the

rest I stay silent; a great ox stands upon my tongue1—yet the house

itself, could it but speak, might tell a plain enough tale; since, for my

part, by my own choice I have words for those who know, and to

those who do not know, I've lost my memory.

He descends by an inner stairway; attendants kindle fires at the altars

placed in front of the palace. Enter the chorus of Argive Elders

1 A proverbial expression （of uncertain origin） for enforced silence; cf. fr. 176,

“A key stands guard upon my tongue.”

Chorus

[40] This is now the tenth year since Priam's mighty adversary, king

Menelaus, and with him king Agamemnon, the mighty pair of

Atreus' sons, joined in honor of throne and sceptre by Zeus, [45] set

forth from this land with an army of a thousand ships manned by

Argives, a warrior force to champion their cause.

http://www.perseus.tufts.edu/hopper/entityvote?doc=Perseus:text:1999.01.0004:card=1&auth=tgn,7002329&n=1&type=placehttp://www.perseus.tufts.edu/hopper/text;jsessionid=D5189D149C803CE6BB51C5676DEDDA7B?doc=Perseus%3atext%3a1999.01.0004#note36http://www.perseus.tufts.edu/hopper/text;jsessionid=D5189D149C803CE6BB51C5676DEDDA7B?doc=Perseus%3atext%3a1999.01.0004#note-link36




[6]

μέγαν ἐκ θυμοῦ κλάζοντες Ἄρη

τρόπον αἰγυπιῶν,

50 οἵτ' ἐκπατίοις ἄλγεσι παίδων

ὕπατοι λεχέων στροφοδινοῦνται

πτερύγων ἐρετμοῖσιν ἐρεσσόμενοι,

δεμνιοτήρη

πόνον ὀρταλίχων ὀλέσαντες·

ὕπατος δ' ἀίων ἤ τις Ἀπόλλων

ἢ Πὰν ἢ Ζεὺς οἰωνόθροον

γόον ὀξυβόαν τῶνδε μετοίκων

ὑστερόποινον

πέμπει παραβᾶσιν Ἐρινύν.

60 οὕτω δ' Ἀτρέως παῖδας ὁ κρείσσων

ἐπ' Ἀλεξάνδρῳ πέμπει ξένιος

Ζεὺς πολυάνορος ἀμφὶ γυναικός,

πολλὰ παλαίσματα καὶ γυιοβαρῆ,

γόνατος κονίαισιν ἐρειδομένου

διακναιομένης τ' ἐν προτελείοις

κάμακος, θήσων Δαναοῖσιν

Τρωσί θ' ὁμοίως. ἔστι δ' ὅπη νῦν

ἔστι· τελεῖται δ' ἐς τὸ πεπρωμένον·

οὔθ' ὑποκαίων οὔτ' ἐπιλείβων

70 οὔτε δακρύων ἀπύρων ἱερῶν

ὀργὰς ἀτενεῖς παραθέλξει.

Loud rang the battle-cry they uttered in their rage, just as eagles

scream which, [50] in lonely grief for their brood, rowing with the

oars of their wings, wheel high over their bed, because they have

lost the toil of guarding their nurslings' nest.

[55] But some one of the powers supreme—Apollo perhaps or Pan,

or Zeus—hears the shrill wailing scream of the clamorous birds,

these sojourners in his realm, and against the transgressors sends

vengeance at last though late.

[60] Even so Zeus, whose power is over all, Zeus, lord of host and

guest, sends against Alexander the sons of Atreus, that for the sake

of a woman with many husbands1 he may inflict many and

wearying struggles （when the knee is pressed in the dust and [65]

the spear is splintered in the onset） on Danaans and on Trojans

alike.

The case now stands where it stands—it moves to fulfilment at its

destined end. Not by offerings burned in secret, not by secret

libations, [70] not by tears, shall man soften the stubborn wrath of

unsanctified sacrifices.2

http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0004%3Acard%3D40#note62http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0004%3Acard%3D40#note69-71




[7]

ἡμεῖς δ' ἀτίται σαρκὶ παλαιᾷ

τῆς τότ' ἀρωγῆς ὑπολειφθέντες

μίμνομεν ἰσχὺν

ἰσόπαιδα νέμοντες ἐπὶ σκήπτροις.

ὅ τε γὰρ νεαρὸς μυελὸς στέρνων

ἐντὸς ἀνᾴσσων

ἰσόπρεσβυς Ἄρης δ' οὐκ ἔνι χώρᾳ,

τό θ' ὑπέργηρων φυλλάδος ἤδη

80 κατακαρφομένης τρίποδας μὲν ὁδοὺς

στείχει, παιδὸς δ' οὐδὲν ἀρείων

ὄναρ ἡμερόφαντον ἀλαίνει.

σὺ δέ, Τυνδάρεω

θύγατερ, βασίλεια Κλυταιμήστρα,

τί χρέος; τί νέον; τί δ' ἐπαισθομένη,

τίνος ἀγγελίας

πειθοῖ περίπεμπτα θυοσκεῖς;

πάντων δὲ θεῶν τῶν ἀστυνόμων,

ὑπάτων, χθονίων,

90 τῶν τε θυραίων τῶν τ' ἀγοραίων,

βωμοὶ δώροισι φλέγονται·

ἄλλη δ' ἄλλοθεν οὐρανομήκης

λαμπὰς ἀνίσχει,

φαρμασσομένη χρίματος ἁγνοῦ

μαλακαῖς ἀδόλοισι παρηγορίαις,

πελάνῳ μυχόθεν βασιλείῳ.

But we, incapable of service by reason of our aged frame, discarded

from that martial mustering of long ago, wait here at home, [75]

supporting on our canes a strength like a child's.

For just as the vigor of youth, leaping up within the breast, is like

that of old age, since the war-god is not in his place; so extreme age,

its leaves [80] already withering, goes its way on triple feet, and, no

better than a child, wanders a dream that is dreamed by day.

1 Menelaus, Paris, Deiphobus.

2 “Unsanctified,” literally “fireless,” “that will not burn.” A veiled reference either

to the sacrifice of Iphigenia by Agamemnon and the wrath of Clytaemestra, or to

Paris' violation of the laws of hospitality that provoked the anger of Zeus.

But, O daughter of Tyndareos, Queen Clytaemestra, [85] what has

happened? What news do you have? On what intelligence and

convinced by what report do you send about your messengers to

command sacrifice? For all the gods our city worships, the gods

supreme, the gods below, [90] the gods of the heavens and of the

marketplace, have their altars ablaze with offerings.

Now here, now there, the flames rise high as heaven, yielding [95]

to the soft and guileless persuasion of holy ointment, the sacrificial

oil itself brought from the inner chambers of the palace.

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[8]

τούτων λέξασ' ὅ τι καὶ δυνατὸν

καὶ θέμις αἴνει

παιών τε γενοῦ τῆσδε μερίμνης,

100 ἣ νῦν τοτὲ μὲν κακόφρων τελέθει,

τοτὲ δ' ἐκ θυσιῶν ἀγάν' ἀμφαίνουσ'

ἐλπὶς ἀμύνει φροντίδ' ἄπληστον

† τὴν θυμοφθόρον λύπης φρένα. †

κύριός εἰμι θροεῖν ὅδιον κράτος αἴσιον ἀνδρῶν [στρ. α.

ἐντελέων· ἔτι γὰρ θεόθεν καταπνεύει

πειθώ, μολπᾶν ἀλκάν, σύμφυτος αἰών·

ὅπως Ἀχαιῶν δίθρονον κράτος, Ἑλλάδος ἥβας

110 ξύμφρονα ταγάν,

πέμπει σὺν δορὶ καὶ χερὶ πράκτορι

θούριος ὄρνις Τευκρίδ' ἐπ' αἶαν,

οἰωνῶν βασιλεὺς βασιλεῦσι νεῶν ὁ κελαινός, ὅ τ' ἐξόπιν

ἀργᾶς,

φανέντες ἴκταρ μελάθρων χερὸς ἐκ δοριπάλτου

παμπρέπτοις ἐν ἕδραισι,

βοσκόμενοι λαγίναν, ἐρικύμονα φέρματα, γένναν,

120 βλαβέντα λοισθίων δρόμων.

αἵλινον αἵλινον εἰπέ, τὸ δ' εὖ νικάτω.

Of all this declare whatever you can and dare reveal, and be a healer

of my uneasy heart. [100] This now at one moment bodes ill, while

then again hope, shining with kindly light from the sacrifices, wards

off the biting care of the sorrow that gnaws my heart.

I have the power to proclaim the augury of triumph given on their

way [105] to princely men—since my age1 still breathes Persuasion

upon me from the gods, the strength of song—how the twin-

throned command of the Achaeans, [110] the single-minded

captains of Hellas' youth, with avenging spear and arm against the

Teucrian land, was sent off by the inspiring omen appearing to the

kings of the ships—kingly birds, [115] one black, one white of tail,

near the palace, on the spear-hand2, in a conspicuous place,

devouring a hare with offspring unborn [120] caught in the last

effort to escape.3

Sing the song of woe, the song of woe, but may the good prevail!

1 σύμφυτος αἰών, literally “life that has grown with me,” “time of life,” here “old

age,” as the Scholiast takes it; cf. Mrs. Barbauld, “Life. We've been long together.”

2 The right hand.

3 The Scholiast, followed by Hermann and some others, takes λαγίναν γένναν as

a periphrasis for λαγωόν, with which βλαβέντα agrees （cp. πᾶσα γέννα ...

δώσων Eur. Tro. 531）. With Hartung's φέρματα, the meaning is “the brood of a

hare, the burden of her womb, thwarted of their final course.”λοισθίων δρόμων,

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[9]

κεδνὸς δὲ στρατόμαντις ἰδὼν δύο λήμασι δισσοὺς [ἀντ. α.

Ἀτρεΐδας μαχίμους ἐδάη λαγοδαίτας

πομπούς τ' ἀρχάς· οὕτω δ' εἶπε τερᾴζων·

‘χρόνῳ μὲν ἀγρεῖ Πριάμου πόλιν ἅδε κέλευθος,

πάντα δὲ πύργων

κτήνη πρόσθε τὰ δημιοπληθέα

130 Μοῖρα λαπάξει πρὸς τὸ βίαιον·

οἶον μή τις ἄγα θεόθεν κνεφάσῃ προτυπὲν στόμιον μέγα

Τροίας

στρατωθέν. οἴκτῳ γὰρ ἐπίφθονος Ἄρτεμις ἀγνὰ

πτανοῖσιν κυσὶ πατρὸς

αὐτότοκον πρὸ λόχου μογερὰν πτάκα θυομένοισι·

στυγεῖ δὲ δεῖπνον αἰετῶν.’


140 ‘τόσον περ εὔφρων ἁ καλά, [μεσῳδ.

δρόσοις ἀέπτοις μαλερῶν λεόντων

πάντων τ' ἀγρονόμων φιλομάστοις

θηρῶν ὀβρικάλοισι τερπνά,

τούτων αἰτεῖ ξύμβολα κρᾶναι,

δεξιὰ μὲν κατάμομφα δὲ φάσματα † στρουθῶν.

ἰήιον δὲ καλέω Παιᾶνα,

μή τινας ἀντιπνόους Δαναοῖς χρονίας ἐχενῇδας ἀπλοίας

150 τεύξῃ, σπευδομένα θυσίαν ἑτέραν, ἄνομόν τιν', ἄδαιτον,

νεικέων τέκτονα σύμφυτον,

on this interpretation, has been thought to mean “their final course” （towards

birth） or even their “future racings.”

Then the wise seer of the host, noticing how the two warlike sons of

Atreus were two in temper, recognized the devourers of the hare as

the leaders of the army, and [125] thus interpreted the portent and

spoke: “In time those who here issue forth shall seize Priam's town,

and fate shall violently ravage before its towered walls all the public

store of cattle. [130] Only may no jealous god-sent wrath cast its

shadow upon the embattled host, the mighty bit forged for Troy's

mouth, and strike it before it reaches its goal! [135] For, in her pity,

holy Artemis is angry at the winged hounds of her father, for they

sacrifice a wretched timorous thing, together with her young, before

she has brought them forth. An abomination to her is the eagles'

feast.”


[140] “Although, O Lovely One, you are so gracious to the tender

whelps of fierce lions, and take delight in the suckling young of

every wild creature that roams the field, promise that the issue be

brought to pass in accordance with these signs, portents [145]

auspicious yet filled with ill. And I implore Paean1, the healer, that

she may not raise adverse gales with long delay to stay the Danaan

fleet from putting forth, [150] by urging another sacrifice, one that

knows no law, unsuited for feast, worker of family strife, dissolving

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[10]

οὐ δεισήνορα. μίμνει γὰρ φοβερὰ παλίνορτος

οἰκονόμος δολία μνάμων μῆνις τεκνόποινος.’

τοιάδε Κάλχας ξὺν μεγάλοις ἀγαθοῖς ἀπέκλαγξεν

μόρσιμ' ἀπ' ὀρνίθων ὁδίων οἴκοις βασιλείοις·

τοῖς δ' ὁμόφωνον


160 Ζεύς, ὅστις ποτ' ἐστίν, εἰ τόδ' αὐ- [στρ. β.

τῷ φίλον κεκλημένῳ,

τοῦτό νιν προσεννέπω.

οὐκ ἔχω προσεικάσαι

πάντ' ἐπισταθμώμενος

πλὴν Διός, εἰ τὸ μάταν ἀπὸ φροντίδος ἄχθος

χρὴ βαλεῖν ἐτητύμως.

οὐδ' ὅστις πάροιθεν ἦν μέγας, [ἀντ. β.

παμμάχῳ θράσει βρύων,

170 οὐδὲ λέξεται πρὶν ὤν·

ὃς δ' ἔπειτ' ἔφυ, τρια-

κτῆρος οἴχεται τυχών.

Ζῆνα δέ τις προφρόνως ἐπινίκια κλάζων

τεύξεται φρενῶν τὸ πᾶν,

wife's reverence for husband. For there abides wrath— [155]

terrible, not to be suppressed, a treacherous guardian of the home, a

wrath that never forgets and that exacts vengeance for a child.”

Such utterances of doom, derived from auguries on the march,

together with many blessings, did Calchas proclaim to the royal

house; and in harmony with this,


1 Apollo; who is implored to divert his sister Artemis from accomplishing the evil

part of the omen

[160] Zeus, whoever he may be,—if by this name it pleases him to

be invoked, by this name I call to him—as I weigh all things in the

balance, I have nothing to compare [165] save “Zeus,” if in truth I

must cast aside this vain burden from my heart.

He1 who once was mighty, swelling with insolence for every fight,

[170] he shall not even be named as having ever existed; and he2

who arose later, he has met his overthrower and is past and gone.

But whoever willingly sings a victory song for Zeus, [175] he shall

gain wisdom altogether,—

1 Uranus.

2 Cronus.

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[11]

τὸν φρονεῖν βροτοὺς ὁδώ- [στρ. γ.

σαντα, τὸν πάθει μάθος

θέντα κυρίως ἔχειν.

στάζει δ' ἀνθ' ὕπνου πρὸ καρδίας

180 μνησιπήμων πόνος· καὶ παρ' ἄ-

κοντας ἦλθε σωφρονεῖν.

δαιμόνων δέ που χάρις βίαιος

σέλμα σεμνὸν ἡμένων.

καὶ τόθ' ἡγεμὼν ὁ πρέ- [ἀντ. γ.

σβυς νεῶν Ἀχαιικῶν,

μάντιν οὔτινα ψέγων,

ἐμπαίοις τύχαισι συμπνέων,

εὖτ' ἀπλοίᾳ κεναγγεῖ βαρύ-

νοντ' Ἀχαιικὸς λεώς,

190 Χαλκίδος πέραν ἔχων παλιρρό-

χθοις ἐν Αὐλίδος τόποις·

πνοαὶ δ' ἀπὸ Στρυμόνος μολοῦσαι [στρ. δ.

κακόσχολοι, νήστιδες, δύσορμοι,

βροτῶν ἄλαι,

ναῶν καὶ πεισμάτων ἀφειδεῖς,

παλιμμήκη χρόνον τιθεῖσαι

τρίβῳ κατέξαινον ἄνθος Ἀργεί-

ων· ἐπεὶ δὲ καὶ πικροῦ

χείματος ἄλλο μῆχαρ

200 βριθύτερον πρόμοισιν

Zeus, who sets mortals on the path to understanding, Zeus, who has

established as a fixed law that “wisdom comes by suffering.” But

even as trouble, bringing memory of pain, drips over the mind in

sleep, [180] so wisdom comes to men, whether they want it or not.

Harsh, it seems to me, is the grace of gods enthroned upon their

awful seats.

So then the captain of the Achaean ships, the elder of the two—

[185] holding no seer at fault, bending to the adverse blasts of

fortune, when the Achaean folk, on the shore over against Chalcis

[190] in the region where Aulis' tides surge to and fro, were very

distressed by opposing winds and failing stores.

The breezes that blew from the Strymon, bringing harmful leisure,

hunger, and tribulation of spirit in a cruel port, idle wandering of

men, and sparing neither ship [195] nor cable, began, by doubling

the season of their stay, to rub away and wither the flower of Argos;

and when the seer, pointing to Artemis as cause, proclaimed to the

chieftains another remedy, [200] more oppressive even than the

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[12]

μάντις ἔκλαγξεν

προφέρων Ἄρτεμιν, ὥστε χθόνα βάκτροις

ἐπικρούσαντας Ἀτρείδας

δάκρυ μὴ κατασχεῖν·

ἄναξ δ' ὁ πρέσβυς τόδ' εἶπε φωνῶν· [ἀντ. δ.

‘βαρεῖα μὲν κὴρ τὸ μὴ πιθέσθαι,

βαρεῖα δ', εἰ

τέκνον δαΐξω, δόμων ἄγαλμα,

μιαίνων παρθενοσφάγοισιν

210 ῥείθροις πατρῴους χέρας πέλας βω-

μοῦ. τί τῶνδ' ἄνευ κακῶν;

πῶς λιπόναυς γένωμαι

ξυμμαχίας ἁμαρτών;

παυσανέμου γὰρ

θυσίας παρθενίου θ' αἵματος ὀργᾷ

περιόργως ἐπιθυμεῖν

θέμις. εὖ γὰρ εἴη.’

ἐπεὶ δ' ἀνάγκας ἔδυ λέπαδνον [στρ. ε.

φρενὸς πνέων δυσσεβῆ τροπαίαν

220 ἄναγνον, ἀνίερον, τόθεν

τὸ παντότολμον φρονεῖν μετέγνω.

βροτοὺς θρασύνει γὰρ αἰσχρόμητις

τάλαινα παρακοπὰ πρωτοπήμων.

ἔτλα δ' οὖν θυτὴρ γενέσθαι

θυγατρός, γυναικοποίνων

bitter storm, so that the sons of Atreus struck the ground with their

canes and did not stifle their tears—

[205] Then the elder king spoke and said: “It is a hard fate to refuse

obedience, and hard, if I must slay my child, the glory of my home,

and at the altar-side stain [210] a father's hand with streams of

virgin's blood.

Which of these courses is not filled with evil? How can I become a

deserter to my fleet and fail my allies in arms? [215] For that they

should with all too impassioned passion crave a sacrifice to lull the

winds—even a virgin's blood—stands within their right. May all be

for the best.”

But when he had donned the yoke of Necessity, with veering of

mind, [220] impious, unholy, unsanctified, from that moment he

changed his intention and began to conceive that deed of uttermost

audacity.

For wretched delusion, counsellor of ill, primal source of woe,

makes mortals bold. So then he hardened his heart to sacrifice his

daughter [225] so that he might further a war waged to avenge a

woman,




[13]

πολέμων ἀρωγὰν

καὶ προτέλεια ναῶν.

λιτὰς δὲ καὶ κληδόνας πατρῴους [ἀντ. ε.

παρ' οὐδὲν αἰῶ τε παρθένειον

230 ἔθεντο φιλόμαχοι βραβῆς.

φράσεν δ' ἀόζοις πατὴρ μετ' εὐχὰν

δίκαν χιμαίρας ὕπερθε βωμοῦ

πέπλοισι περιπετῆ παντὶ θυμῷ

προνωπῆ λαβεῖν ἀέρδην,

στόματός τε καλλιπρῴρου

φυλακᾷ κατασχεῖν

φθόγγον ἀραῖον οἴκοις.

βίᾳ χαλινῶν δ', ἀναύδῳ μένει, [στρ. ζ.

κρόκου βαφὰς [δ'] ἐς πέδον χέουσα,

240 ἔβαλλ' ἕκαστον θυτή-

ρων ἀπ' ὄμματος βέλει φιλοίκτῳ,

πρέπουσα τὼς ἐν γραφαῖς, προσεννέπειν

θέλουσ', ἐπεὶ πολλάκις

πατρὸς κατ' ἀνδρῶνας εὐτραπέζους

ἔμελψεν, ἁγνᾷ δ' ἀταύρωτος αὐδᾷ πατρὸς

φίλου τριτόσπονδον εὔποτμον

παιῶνα φίλως ἐτίμα.

τὰ δ' ἔνθεν οὔτ' εἶδον οὔτ' ἐννέπω· [ἀντ. ζ.

τέχναι δὲ Κάλχαντος οὐκ ἄκραντοι.

250 Δίκα δὲ τοῖς μὲν παθοῦ-

and as an offering for the voyage of a fleet!

For her supplications, her cries of “Father,” and her virgin life, [230]

the commanders in their eagerness for war cared nothing.

Her father, after a prayer, bade his ministers lay hold of her as,

enwrapped in her robes, she lay fallen forward, [235] and with stout

heart to raise her, as if she were a young goat, high above the altar;

and with a gag upon her lovely mouth to hold back the shouted

curse against her house—by the bit's strong and stifling might.

Then, as she shed to earth her saffron robe, she [240] struck each of

her sacrificers with a glance from her eyes beseeching pity, looking

as if in a picture, wishing she could speak; for she had often sung

where men met at her father's hospitable table, [245] and with her

virgin voice would lovingly honor her dear father's prayer for

blessing at the third libation1—

1 At the end of a banquet, libations were offered 1. to Zeus and Hera, or to the

Olympian gods in general, 2. to the Heroes, 3. to Zeus, the Saviour; then came the

paean, or song, after which the symposium began.

What happened next I did not see and do not tell. The art of Calchas

was not unfulfilled.

[250] Justice inclines her scales so that wisdom comes at the price of

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[14]

σιν μαθεῖν ἐπιρρέπει· τὸ μέλλον

ἐπεὶ γένοιτ' ἂν κλύοις· πρὸ χαιρέτω·

ἴσον δὲ τῷ προστένειν.

τορὸν γὰρ ἥξει σύνορθρον αὐγαῖς.

πέλοιτο δ' οὖν ἁ 'πὶ τούτοισιν εὖ πρᾶξις, ὡς

θέλει τόδ' ἄγχιστον Ἀπίας

γαίας μονόφρουρον ἕρκος.

– ἥκω σεβίζων σόν, Κλυταιμήστρα, κράτος·

δίκη γάρ ἐστι φωτὸς ἀρχηγοῦ τίειν

260 γυναῖκ' ἐρημωθέντος ἄρσενος θρόνου.

σὺ δ' εἴ τι κεδνὸν εἴτε μὴ πεπυσμένη

εὐαγγέλοισιν ἐλπίσιν θυηπολεῖς,

κλύοιμ' ἂν εὔφρων· οὐδὲ σιγώσῃ φθόνος.

ΚΛΥΤΑΙΜΗΣΤΡΑ

εὐάγγελος μέν, ὥσπερ ἡ παροιμία,

ἕως γένοιτο μητρὸς εὐφρόνης πάρα.

πεύσῃ δὲ χάρμα μεῖζον ἐλπίδος κλύειν·

Πριάμου γὰρ ᾑρήκασιν Ἀργεῖοι πόλιν.

Χο. πῶς φῄς; πέφευγε τοὔπος ἐξ ἀπιστίας.

Κλ. Τροίαν Ἀχαιῶν οὖσαν· ἦ τορῶς λέγω;

suffering. But the future, that you shall know when it occurs; till

then, leave it be—it is just as someone weeping ahead of time. Clear

it will come, together with the light of dawn.

Enter Clytaemestra

[255] But as for what shall follow, may the issue be happy, even as

she wishes, our sole guardian here, the bulwark of the Apian land,

who stands nearest to our lord.

I have come, Clytaemestra, in obedience to your royal authority; for

it is fitting to do homage to the consort of a sovereign prince [260]

when her husband's throne is empty. Now whether the news you

have heard is good or ill, and you do make sacrifice with hopes that

herald gladness, I wish to hear; yet, if you would keep silence, I

make no complaint.

Clytaemestra

As herald of gladness, with the proverb, [265] may Dawn be born

from her mother Night! You shall hear joyful news surpassing all

your hopes—the Argives have taken Priam's town!

Chorus

What have you said? The meaning of your words has escaped me,

so incredible they seemed.

Clytaemestra

I said that Troy is in the hands of the Achaeans. Is my meaning

clear?

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[15]

270 Χο. χαρά μ' ὑφέρπει δάκρυον ἐκκαλουμένη.

Κλ. εὖ γὰρ φρονοῦντος ὄμμα σοῦ κατηγορεῖ.

Χο. τί γὰρ τὸ πιστόν; ἔστι τῶνδέ σοι τέκμαρ;

Κλ. ἔστιν· τί δ' οὐχί; μὴ δολώσαντος θεοῦ.

Χο. πότερα δ' ὀνείρων φάσματ' εὐπειθῆ σέβεις;

Κλ. οὐ δόξαν ἂν λάκοιμι βριζούσης φρενός.

Χο. ἀλλ' ἦ σ' ἐπίανέν τις ἄπτερος φάτις;

Κλ. παιδὸς νέας ὣς κάρτ' ἐμωμήσω φρένας.

Χο. ποίου χρόνου δὲ καὶ πεπόρθηται πόλις;

Κλ. τῆς νῦν τεκούσης φῶς τόδ' εὐφρόνης λέγω.

280 Χο. καὶ τίς τόδ' ἐξίκοιτ' ἂν ἀγγέλων τάχος;

Κλ. Ἥφαιστος Ἴδης λαμπρὸν ἐκπέμπων σέλας.

φρυκτὸς δὲ φρυκτὸν δεῦρ' ἀπ' ἀγγάρου πυρὸς

ἔπεμπεν· Ἴδη μὲν πρὸς Ἑρμαῖον λέπας

Chorus

[270] Joy steals over me, and it challenges my tears.

Clytaemestra

Sure enough, for your eye betrays your loyal heart.

Chorus

What then is the proof? Have you evidence of this?

Clytaemestra

I have, indeed; unless some god has played me false.

Chorus

Do you believe the persuasive visions of dreams?

Clytaemestra

[275] I would not heed the fancies of a slumbering brain.

Chorus

But can it be some pleasing rumor that has fed your hopes?

Clytaemestra

Truly you scorn my understanding as if it were a child's.

Chorus

But at what time was the city destroyed?

Clytaemestra

In the night, I say, that has but now given birth to this day here.

Chorus

[280] And what messenger could reach here with such speed?

Clytaemestra

Hephaestus, from Ida speeding forth his brilliant blaze. Beacon

passed beacon on to us by courier-flame. Ida, to the Hermaean crag




[16]

Λήμνου· μέγαν δὲ πανὸν ἐκ νήσου τρίτον

Ἀθῷον αἶπος Ζηνὸς ἐξεδέξατο,

ὑπερτελής τε, πόντον ὥστε νωτίσαι

ἰχθῦς πορευτοῦ λαμπάδος πρὸς ἡδονήν,

πεύκη τὸ χρυσοφεγγές, ὥς τις ἥλιος,

σέλας παραγγείλασα Μακίστου σκοπαῖς·

290 ὁ δ' οὔτι μέλλων οὐδ' ἀφρασμόνως ὕπνῳ

νικώμενος παρῆκεν ἀγγέλου μέρος·

ἑκὰς δὲ φρυκτοῦ φῶς ἐπ' Εὐρίπου ῥοὰς

Μεσσαπίου φύλαξι σημαίνει μολόν.

οἱ δ' ἀντέλαμψαν καὶ παρήγγειλαν πρόσω

γραίας ἐρείκης θωμὸν ἅψαντες πυρί.

σθένουσα λαμπὰς δ' οὐδέπω μαυρουμένη,

ὑπερθοροῦσα πεδίον Ἀσωποῦ, δίκην

φαιδρᾶς σελήνης, πρὸς Κιθαιρῶνος λέπας,

ἤγειρεν ἄλλην ἐκδοχὴν πομποῦ πυρός.

300 φάος δὲ τηλέπομπον οὐκ ἠναίνετο

φρουρά, πλέον καίουσα τῶν εἰρημένων,

λίμνην δ' ὑπὲρ Γοργῶπιν ἔσκηψεν φάος,

ὄρος τ' ἐπ' Αἰγίπλαγκτον ἐξικνούμενον

ὤτρυνε θεσμὸν μὴ χατίζεσθαι πυρός.

πέμπουσι δ' ἀνδαίοντες ἀφθόνῳ μένει

φλογὸς μέγαν πώγωνα, καὶ Σαρωνικοῦ

πορθμοῦ κάτοπτον πρῶν' ὑπερβάλλειν πρόσω

φλέγουσαν· εἶτ' ἔσκηψεν, εὖτ' ἀφίκετο

in Lemnos; to the mighty blaze upon the island succeeded, third,

[285] the summit of Athos sacred to Zeus; and, soaring high aloft so

as to leap across the sea, the flame, travelling joyously onward in its

strength

* the pinewood torch, its golden-beamed light, as another sun,

passing the message on to the watchtowers of Macistus.

[290] He, delaying not nor carelessly overcome by sleep, did not

neglect his part as messenger. Far over Euripus' stream came the

beacon-light and signalled to the watchmen on Messapion. They,

kindling a heap of [295] withered heather, lit up their answering

blaze and sped the message on. The flame, now gathering strength

and in no way dimmed, like a radiant moon overleaped the plain of

Asopus to Cithaeron's ridges, and roused another relay of missive

fire.

[300] Nor did the warders there disdain the far-flung light, but

made a blaze higher than their commands. Across Gorgopus' water

shot the light, reached the mount of Aegiplanctus, and urged the

ordinance of fire to make no delay.

[305] Kindling high with unstinted force a mighty beard of flame,

they sped it forward so that, as it blazed, it passed even the

headland that looks upon the Saronic gulf; until it swooped down

when it reached the lookout, near to our city, upon the peak of

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[17]

Ἀραχναῖον αἶπος, ἀστυγείτονας σκοπάς·

310 κἄπειτ' Ἀτρειδῶν ἐς τόδε σκήπτει στέγος

φάος τόδ' οὐκ ἄπαππον Ἰδαίου πυρός.

τοιοίδε τοί μοι λαμπαδηφόρων νομοί,

ἄλλος παρ' ἄλλου διαδοχαῖς πληρούμενοι·

νικᾷ δ' ὁ πρῶτος καὶ τελευταῖος δραμών.

τέκμαρ τοιοῦτον σύμβολόν τε σοὶ λέγω

ἀνδρὸς παραγγείλαντος ἐκ Τροίας ἐμοί.

Χο. θεοῖς μὲν αὖθις, ὦ γύναι, προσεύξομαι.

λόγους δ' ἀκοῦσαι τούσδε κἀποθαυμάσαι

διηνεκῶς θέλοιμ' ἂν ὡς λέγεις πάλιν.

320 Κλ. Τροίαν Ἀχαιοὶ τῇδ' ἔχουσ' ἐν ἡμέρᾳ.

οἶμαι βοὴν ἄμεικτον ἐν πόλει πρέπειν.

ὄξος τ' ἄλειφά τ' ἐγχέας ταὐτῷ κύτει

διχοστατοῦντ' ἂν οὐ φίλως † προσεννέποις.

καὶ τῶν ἁλόντων καὶ κρατησάντων δίχα

φθογγὰς ἀκούειν ἔστι συμφορᾶς διπλῆς.

οἱ μὲν γὰρ ἀμφὶ σώμασιν πεπτωκότες

ἀνδρῶν κασιγνήτων τε, καὶ φυταλμίων

παῖδες γερόντων, οὐκέτ' ἐξ ἐλευθέρου

δέρης ἀποιμώζουσι φιλτάτων μόρον·

330 τοὺς δ' αὖτε νυκτίπλαγκτος ἐκ μάχης πόνος

νήστεις πρὸς ἀρίστοισιν ὧν ἔχει πόλις

Arachnaeus; and [310] next upon this roof of the Atreidae it leapt,

this very fire not undescended from the Idaean flame.

Such are the torch-bearers I have arranged, completing the course in

succession one to the other; and the victor is he who ran both first

and last.1 [315] This is the kind of proof and token I give you, the

message of my husband from Troy to me.

Chorus

Lady, my prayers of thanksgiving to the gods I will offer soon. But

as I would like to hear and satisfy my wonder at your tale straight

through to the end, so may you tell it yet again.

1 The light kindled on Mt. Ida is conceived as starting first and finishing last; the

light from Mt. Arachnaeus, as starting last and finishing first.

Clytaemestra

[320] This day the Achaeans hold Troy. Within the town there

sounds loud, I believe, a clamor of voices which will not blend. Pour

vinegar and oil into the same vessel and you will say that, as foes,

they keep apart; so the cries of vanquished and victors greet the ear,

[325] distinct as their fortunes are diverse. Those, flung upon the

corpses of their husbands and their brothers, children upon the

bodies of their aged fathers who gave them life, bewail from lips no

longer free the death of their dearest ones, while these— [330] a

night of restless toil after battle sets them down famished to break

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[18]

τάσσει, πρὸς οὐδὲν ἐν μέρει τεκμήριον,

ἀλλ' ὡς ἕκαστος ἔσπασεν τύχης πάλον.

ἐν αἰχμαλώτοις Τρωικοῖς οἰκήμασιν

ναίουσιν ἤδη, τῶν ὑπαιθρίων πάγων

δρόσων τ' ἀπαλλαχθέντες· ὡς δ' εὐδαίμονες

ἀφύλακτον εὑδήσουσι πᾶσαν εὐφρόνην.

εἰ δ' εὐσεβοῦσι τοὺς πολισσούχους θεοὺς

τοὺς τῆς ἁλούσης γῆς θεῶν θ' ἱδρύματα,

340 οὐ τἂν ἑλόντες ἀνθαλοῖεν ἄν.

ἔρως δὲ μή τις πρότερον ἐμπίπτῃ στρατῷ

πορθεῖν ἃ μὴ χρή, κέρδεσιν νικωμένους.

δεῖ γὰρ πρὸς οἴκους νοστίμου σωτηρίας

κάμψαι διαύλου θάτερον κῶλον πάλιν·

θεοῖς δ' ἀναμπλάκητος εἰ μόλοι στρατός,

ἐγρηγορὸς τὸ πῆμα τῶν ὀλωλότων

γένοιτ' ἄν, εἰ πρόσπαιά πη τεύχοι κακά.

τοιαῦτά τοι γυναικὸς ἐξ ἐμοῦ κλύεις·

τὸ δ' εὖ κρατοίη, μὴ διχορρόπως ἰδεῖν.

350 πολλῶν γὰρ ἐσθλῶν τήνδ' ὄνησιν εἱλόμην.

Χο. γύναι, κατ' ἄνδρα σώφρον' εὐφρόνως λέγεις.

ἐγὼ δ' ἀκούσας πιστά σου τεκμήρια

θεοὺς προσειπεῖν αὖ παρασκευάζομαι.

χάρις γὰρ οὐκ ἄτιμος εἴργασται πόνων.

– ὦ Ζεῦ βασιλεῦ καὶ νὺξ φιλία

μεγάλων κόσμων κτεάτειρα,

their fast on such fare as the town affords; not faring according to

rank, but as each man has drawn his lot by chance.

[335] And even now they are quartered in the captured Trojan

homes, delivered from the frosts and dew of the naked sky, and like

happy men will sleep all the night without a guard.

Now if they keep clear of guilt towards the gods of the town—those

of the conquered land—and towards their shrines, [340] the captors

shall not be made captives in their turn. Only may no mad impulse

first assail the army, overmastered by greed, to pillage what they

should not! For to win safe passage home they need to travel back

the other length of their double course. [345] But even if, without

having offended the gods, our troops should reach home, the

grievous suffering of the dead might still remain awake—if no fresh

disaster transpires. These are my woman's words; but may the good

prevail clearly for all to see! [350] For, choosing thus, I have chosen

the enjoyment of many a blessing.

Chorus

Lady, you speak as wisely as a prudent man. And, for my part, now

that I have listened to your certain proofs, I prepare to address due

prayers of thanksgiving to the gods; for a success has been achieved

that well repays the toil.

[355] Hail, sovereign Zeus, and you kindly Night, you who have




[19]

ἥτ' ἐπὶ Τροίας πύργοις ἔβαλες

στεγανὸν δίκτυον, ὡς μήτε μέγαν

μήτ' οὖν νεαρῶν τιν' ὑπερτελέσαι

360 μέγα δουλείας

γάγγαμον, ἄτης παναλώτου.

Δία τοι ξένιον μέγαν αἰδοῦμαι

τὸν τάδε πράξαντ', ἐπ' Ἀλεξάνδρῳ

τείνοντα πάλαι τόξον, ὅπως ἂν

μήτε πρὸ καιροῦ μήθ' ὑπὲρ ἄστρων

βέλος ἠλίθιον σκήψειεν.

– Διὸς πλαγὰν ἔχουσιν εἰπεῖν, [στρ. α.

πάρεστιν τοῦτό γ' ἐξιχνεῦσαι.

ἔπραξεν ὡς ἔκρανεν. οὐκ ἔφα τις

370 θεοὺς βροτῶν ἀξιοῦσθαι μέλειν

ὅσοις ἀθίκτων χάρις

πατοῖθ'· ὁ δ' οὐκ εὐσεβής.

πέφανται δ' ἐγγονοῦσα τόλμη τῶν Ἄρη

πνεόντων μεῖζον ἢ δικαίως,

φλεόντων δωμάτων ὑπέρφευ

ὑπὲρ τὸ βέλτιστον. ἔστω δ' ἀπή-

μαντον, ὥστ' ἀπαρκεῖν

380 εὖ πραπίδων λαχόντι.

οὐ γὰρ ἔστιν ἔπαλξις

πλούτου πρὸς κόρον ἀνδρὶ

λακτίσαντι μέγαν Δίκας

given us great glory, you who cast your meshed snare upon the

towered walls of Troy, so that neither old

nor young could overleap [360] the huge enslaving net of all-

conquering Destruction.

Great Zeus it is, lord of host and guest, whom I revere—he has

brought this to pass. He long kept his bow bent against Alexander

[365] until his bolt would neither fall short of the mark nor, flying

beyond the stars, be launched in vain.

“The stroke of Zeus” they may call it; his hand can be traced there.

As he determines, so he acts.

Someone said [370] that the gods do not trouble themselves to

remember mortals who trample underfoot the grace of things not to

be touched. But that man was impious!

Now it stands revealed! [375] The penalty for reckless crime is ruin

when men breathe a spirit of pride above just measure, because

their mansions teem with more abundance than is good for them.

But let there be such wealth as brings no distress, enough to satisfy

[380] a sensible man. For riches do not protect the man who in

wantonness has kicked the mighty altar of Justice into obscurity.

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[20]

βωμὸν εἰς ἀφάνειαν.

βιᾶται δ' ἁ τάλαινα πειθώ, [ἀντ. α.

προβούλου παῖς ἄφερτος ἄτας.

ἄκος δὲ πᾶν μάταιον. οὐκ ἐκρύφθη,

πρέπει δέ, φῶς αἰνολαμπές, σίνος·

390 κακοῦ δὲ χαλκοῦ τρόπον

τρίβῳ τε καὶ προσβολαῖς

μελαμπαγὴς πέλει δικαιωθείς, ἐπεὶ

διώκει παῖς ποτανὸν ὄρνιν,

πόλει πρόστριμμα θεὶς ἄφερτον·

λιτᾶν δ' ἀκούει μὲν οὔτις θεῶν·

† τὸν δ' ἐπίστροφον τῶν[δε]

φῶτ' ἄδικον καθαιρεῖ.

οἷος καὶ Πάρις ἐλθὼν

400 ἐς δόμον τὸν Ἀτρειδᾶν

ᾔσχυνε ξενίαν τράπε-

ζαν κλοπαῖσι γυναικός.

λιποῦσα δ' ἀστοῖσιν ἀσπίστορας [στρ. β.

κλόνους λοχισμούς τε καὶ

ναυβάτας ὁπλισμούς,

ἄγουσά τ' ἀντίφερνον Ἰλίῳ φθορὰν

βεβάκει ῥίμφα διὰ

πυλᾶν ἄτλητα τλᾶσα· πολλὰ δ' ἔστενον

τόδ' ἐννέποντες δόμων προφῆται·

410 ‘ἰὼ ἰὼ δῶμα δῶμα καὶ πρόμοι,

[385] Perverse Temptation, the overmastering child of designing

Destruction, drives men on; and every remedy is futile. His evil is

not hidden; it shines forth, a baleful gleam.

[390] Like base metal beneath the touchstone's rub, when tested he

shows the blackness of his grain （for he is like a child who chases a

winged bird） [395] and upon his people he brings a taint against

which there is no defence. No god listens to his prayers. The man

associated with such deeds, him they destroy in his

unrighteousness.

And such was Paris, who came [400] to the house of the sons of

Atreus and dishonoured the hospitality of his host by stealing away

a wedded wife.

[405] But she, bequeathing to her people the clang of shield and

spear and army of fleets, and bringing to Ilium destruction in place

of dowry, with light step she passed through the gates—daring a

deed undareable.

Then loud wailed the seers of the house crying, [410] “Alas, alas, for

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[21]

ἰὼ λέχος καὶ στίβοι φιλάνορες.

† πάρεστι σιγᾶς ἄτιμος † ἀλοίδορος

ἄλιστος ἀφεμένων ἰδεῖν.

πόθῳ δ' ὑπερποντίας

φάσμα δόξει δόμων ἀνάσσειν.’

εὐμόρφων δὲ κολοσσῶν

ἔχθεται χάρις ἀνδρί·

ὀμμάτων δ' ἐν ἀχηνίαις

ἔρρει πᾶσ' Ἀφροδίτα.

420 ὀνειρόφαντοι δὲ πειθήμονες [ἀντ. β.

πάρεισι δόξαι φέρου-

σαι χάριν ματαίαν.

μάταν γάρ, εὖτ' ἂν ἐς θιγὰς δοκῶν ὁρᾷ,

παραλλάξασα διὰ

χερῶν βέβακεν ὄψις, οὐ μεθύστερον

πτεροῖς ὀπαδοῦσ' ὕπνου κελεύθοις.

τὰ μὲν κατ' οἴκους ἐφ' ἑστίας ἄχη

τάδ' ἐστὶ καὶ τῶνδ' ὑπερβατώτερα.

τὸ πᾶν δ' ἀπ' αἴας Ἕλλαδος συνορμένοις

430 πένθεια τλησικάρδιος

δόμῳ 'ν ἑκάστου πρέπει.

πολλὰ γοῦν θιγγάνει πρὸς ἧπαρ·

οὓς μὲν γάρ ἔπεμψεν

οἶδεν, ἀντὶ δὲ φωτῶν

τεύχη καὶ σποδὸς εἰς ἑκά-

the home, the home, and for the princes! Alas for the husband's bed

and the impress of her form so dear! He sits apart in the anguish of

his grief, silent, dishonored but making no reproach. In his yearning

for her who sped beyond the sea, [415] a phantom will seem to be

lord of the house”.

The grace of fair-formed statues is hateful to him; and in the hunger

of his eyes all loveliness is departed.

[420] Mournful apparitions come to him in dreams, bringing only

vain joy; for vainly, whenever in his imagination a man sees

delights, [425] straightaway the vision, slipping through his arms, is

gone, winging its flight along the paths of sleep. Such are the

sorrows at hearth and home, but here are sorrows surpassing these;

and at large, in every house of all who went forth together from the

land of Hellas, [430] unbearable grief is seen. Many things pierce the

heart. Each knows whom he sent forth. But to the home of each

come [435] urns and ashes1, not living men.

1 This passage, in which war is compared to a gold-merchant, is charged with

double meanings: ταλαντοῦχος, “balance” and “scales of battle,”πυρωθέν” of

“purified” gold-dust and of the “burnt” bodies of the slain, βαρύ, “heavy” and

“grievous,” ἀντήνορος, “the price of a man,” and “instead of men,” λέβητας,

“jars” and “funeral urns.”

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[22]

στου δόμους ἀφικνεῖται.

ὁ χρυσαμοιβὸς δ' Ἄρης σωμάτων [στρ. γ.

καὶ ταλαντοῦχος ἐν μάχῃ δορὸς

440 πυρωθὲν ἐξ Ἰλίου

φίλοισι πέμπει βαρὺ

ψῆγμα δυσδάκρυτον, ἀντ-

ήνορος σποδοῦ γεμί-

ζων λέβητας εὐθέτους.

στένουσι δ' εὖ λέγοντες ἄν-

δρα τὸν μὲν ὡς μάχης ἴδρις,

τὸν δ' ἐν φοναῖς καλῶς πεσόντ'– ‘ἀλ-

λοτρίας διαὶ γυναικός’·

τάδε σῖγά τις βαΰζει·

450 φθονερὸν δ' ὑπ' ἄλγος ἕρπει

προδίκοις Ἀτρείδαις.

οἱ δ' αὐτοῦ περὶ τεῖχος

θήκας Ἰλιάδος γᾶς

εὔμορφοι κατέχουσιν· ἐ-

χθρὰ δ' ἔχοντας ἔκρυψεν.

βαρεῖα δ' ἀστῶν φάτις ξὺν κότῳ· [ἀντ. γ.

δημοκράτου δ' ἀρᾶς τίνει χρέος.

μένει δ' ἀκοῦσαί τί μοι

460 μέριμνα νυκτηρεφές.

τῶν πολυκτόνων γὰρ οὐκ

ἄσκοποι θεοί. κελαι-

Ares barters the bodies of men for gold; he holds his balance in the

contest of the spear; and [440] back from Ilium to their loved ones

he sends a heavy dust passed through his burning, a dust cried over

with plenteous tears, in place of men sending well made urns with

ashes.

[445] So they lament, praising now this one: “How skilled in battle!”

now that one: “Fallen nobly in the carnage,”—“for another's wife—”

some mutter in secret, and [450] grief charged with resentment

spreads stealthily against the sons of Atreus, champions in the

strife.

But there far from home, around the city's walls, those in their

beauty's bloom have graves in Ilium— [455] the enemy's soil has

covered its conquerors.

Dangerous is a people's voice charged with wrath—it acts as a curse

of publicly ratified doom.

[460] In anxious fear I wait to hear something shrouded still in

gloom. The gods are not blind to men with blood upon their hands.

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[23]

ναὶ δ' Ἐρινύες χρόνῳ

τυχηρὸν ὄντ' ἄνευ δίκας

παλιντυχεῖ τριβᾷ βίου

τιθεῖσ' ἀμαυρόν, ἐν δ' ἀίστοις

τελέθοντος οὔτις ἀλκά·

τὸ δ' ὑπερκόπως κλύειν εὖ

βαρύ· βάλλεται γὰρ ὄσσοις

470 Διόθεν κεραυνός.

κρίνω δ' ἄφθονον ὄλβον·

μήτ' εἴην πτολιπόρθης

μήτ' οὖν αὐτὸς ἁλοὺς ὑπ' ἄλ-

λων βίον κατίδοιμι.

– πυρὸς δ' ὑπ' εὐαγγέλου [ἐπῳδ.

πόλιν διήκει θοὰ

βάξις· εἰ δ' ἐτήτυμος,

τίς οἶδεν, ἤ τι θεῖόν ἐστί πῃ ψύθος.

– τίς ὧδε παιδνὸς ἢ φρενῶν κεκομμένος,

480 φλογὸς παραγγέλμασιν

νέοις πυρωθέντα καρδίαν ἔπειτ'

ἀλλαγᾷ λόγου καμεῖν;

– γυναικὸς αἰχμᾷ πρέπει

πρὸ τοῦ φανέντος χάριν ξυναινέσαι.

πιθανὸς ἄγαν ὁ θῆλυς ὅρος ἐπινέμεται

ταχύπορος· ἀλλὰ ταχύμορον

γυναικογήρυτον ὄλλυται κλέος.

In the end the black Spirits of Vengeance bring to obscurity that one

who has prospered in unrighteousness and [465] wear down his

fortunes by reverse. Once a man is among the unseen, there is no

more help for him.

Glory in excess is fraught with peril; [470] the lofty peak is struck by

Zeus' thunderbolt. I choose prosperity unassailed by envy. May I

not be a sacker of cities, and may I not myself be despoiled and live

to see my own life in another's power!

(One Elder）

[475] Heralded by a beacon of good tidings a swift report has spread

throughout the town. Yet whether it is true, or some deception of

the gods, who knows?

（A Second Elder）

Who is so childish or so bereft of sense, [480] once he has let his

heart be fired by sudden news of a beacon fire, to despair if the

story changes?

（A Third Elder）

It is just like a woman's eager nature to yield assent to pleasing

news before yet the truth is clear.

（A Fourth Elder）

[485] Too credulous, a woman's mind has boundaries open to quick

encroachment; but quick to perish is rumor spread by a woman.




[24]

τάχ' εἰσόμεσθα λαμπάδων φαεσφόρων

490 φρυκτωριῶν τε καὶ πυρὸς παραλλαγάς,

εἴτ' οὖν ἀληθεῖς, εἴτ' ὀνειράτων δίκην

τερπνὸν τόδ' ἐλθὸν φῶς ἐφήλωσεν φρένας.

κήρυκ' ἀπ' ἀκτῆς τόνδ' ὁρῶ κατάσκιον

κλάδοις ἐλαίας· μαρτυρεῖ δέ μοι κάσις

πηλοῦ ξύνουρος διψία κόνις τάδε,

ὡς οὐκ ἄναυδος οὗτος, οὐ δαίων φλόγα

ὕλης ὀρείας σημανεῖ καπνῷ πυρός,

ἀλλ' ἢ τὸ χαίρειν μᾶλλον ἐκβάξει λέγων–

τὸν ἀντίον δὲ τοῖσδ' ἀποστέργω λόγον·

500 εὖ γὰρ πρὸς εὖ φανεῖσι προσθήκη πέλοι.

– ὅστις τάδ' ἄλλως τῇδ' ἐπεύχεται πόλει,

αὐτὸς φρενῶν καρποῖτο τὴν ἁμαρτίαν.

ΚΗΡΥΞ

ἰὼ πατρῷον οὖδας Ἀργείας χθονός,

δεκάτῳ σε φέγγει τῷδ' ἀφικόμην ἔτους,

πολλῶν ῥαγεισῶν ἐλπίδων μιᾶς τυχών.

οὐ γάρ ποτ' ηὔχουν τῇδ' ἐν Ἀργείᾳ χθονὶ

θανὼν μεθέξειν φιλτάτου τάφου μέρος.

νῦν χαῖρε μὲν χθών, χαῖρε δ' ἡλίου φάος,

ὕπατός τε χώρας Ζεύς, ὁ Πύθιός τ' ἄναξ,

510 τόξοις ἰάπτων μηκέτ' εἰς ἡμᾶς βέλη·

（Leader Of The Chorus）

We shall soon know about this passing on of flaming lights [490]

and beacon signals and fires, whether they perhaps are true or

whether, dream-like, this light's glad coming has beguiled our

senses. Look! I see approaching from the shore a herald crowned

with boughs of olive. [495] The thirsty dust, consorting sister of the

mud1, assures me that neither by pantomime nor by kindling a

flame of mountain wood will he signal with smoke of fire. Either in

plain words he will bid us to rejoice the more, or—but I have little

love for the report opposite to this! [500] May still further good be

added to the good that has appeared!

（ANOTHER ELDER）

Whoever makes this prayer with other intent toward the state, let

him reap himself the fruit of his misguided purpose!

Enter a Herald

Herald

All hail, soil of Argos, land of my fathers! On this happy day in the

tenth year I have come to you. [505] Many hopes have shattered,

one only have I seen fulfilled; for I never dared to dream that here

in this land of Argos I should die and have due portion of burial

most dear to me. Now blessings on the land, blessings on the light

of the sun, and blessed be Zeus, the land's Most High, and the

Pythian lord; [510] and may he launch no more his shafts against us.

http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0004%3Acard%3D488#note495http://www.perseus.tufts.edu/hopper/entityvote?doc=Perseus:text:1999.01.0004:card=488&auth=perseus,Argos&n=1&type=placehttp://www.perseus.tufts.edu/hopper/entityvote?doc=Perseus:text:1999.01.0004:card=488&auth=perseus,Argos&n=2&type=place




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ἅλις παρὰ Σκάμανδρον ἦσθ' ἀνάρσιος,

νῦν δ' αὖτε σωτὴρ ἴσθι καὶ παιώνιος,

ἄναξ Ἄπολλον. τούς τ' ἀγωνίους θεοὺς

πάντας προσαυδῶ, τόν τ' ἐμὸν τιμάορον

Ἑρμῆν, φίλον κήρυκα, κηρύκων σέβας,

ἥρως τε τοὺς πέμψαντας, εὐμενεῖς πάλιν

στρατὸν δέχεσθαι τὸν λελειμμένον δορός.

ἰὼ μέλαθρα βασιλέων, φίλαι στέγαι,

σεμνοί τε θᾶκοι, δαίμονές τ' ἀντήλιοι,

520 εἴ που πάλαι, φαιδροῖσι τοισίδ' ὄμμασι

δέξασθε κόσμῳ βασιλέα πολλῷ χρόνῳ.

ἥκει γὰρ ὑμῖν φῶς ἐν εὐφρόνῃ φέρων

καὶ τοῖσδ' ἅπασι κοινὸν Ἀγαμέμνων ἄναξ.

ἀλλ' εὖ νιν ἀσπάσασθε, καὶ γὰρ οὖν πρέπει,

Τροίαν κατασκάψαντα τοῦ δικηφόρου

Διὸς μακέλλῃ, τῇ κατείργασται πέδον.

βωμοὶ δ' ἄιστοι καὶ θεῶν ἱδρύματα,

καὶ σπέρμα πάσης ἐξαπόλλυται χθονός.

τοιόνδε Τροίᾳ περιβαλὼν ζευκτήριον

530 ἄναξ Ἀτρείδης πρέσβυς, εὐδαίμων ἀνήρ,

ἥκει, τίεσθαι δ' ἀξιώτατος βροτῶν

τῶν νῦν· Πάρις γὰρ οὔτε συντελὴς πόλις

ἐξεύχεται τὸ δρᾶμα τοῦ πάθους πλέον.

ὀφλὼν γὰρ ἁρπαγῆς τε καὶ κλοπῆς δίκην

τοῦ ῥυσίου θ' ἥμαρτε καὶ πανώλεθρον

Enough of your hostility did you display by Scamander's banks; but

now, in other mood, be our preserver and our healer, O lord Apollo.

And the gods gathered here, I greet them all; him, too, my own

patron, [515] Hermes, beloved herald, of heralds all revered; and the

heroes2who sped us forth, I pray that they may receive back in

kindliness the remnant of the host which has escaped the spear.

Hail, halls of our kings, beloved roofs, and you august seats, and

you divinities that face the sun3, [520] if ever you did in days gone

by, now after long lapse of years, with gladness in your eyes receive

your king. For bearing light in darkness to you and to all assembled

here alike, he has returned—Agamemnon, our king. Oh greet him

well, as is right, [525] since he has uprooted Troy with the mattock

of Zeus the Avenger, with which her soil has been uptorn.

Demolished are the altars and the shrines of her gods; and the seed

of her whole land has been wasted utterly. Upon the neck of Troy

he has cast such a yoke. [530] Now he has come home, our king,

Atreus' elder son, a man of happy fate, worthy of honor beyond all

living men. For neither Paris nor his partner city can boast that the

deed was greater than the suffering. Convicted for robbery and for

theft as well, [535] he has lost the plunder and has razed in utter

destruction his father's house and even the land. The sons of Priam

have paid a twofold penalty for their sins.

1 His attire bears evidence of dust and mud. Cp. the description of Sir Walter

Blunt, “Stained with the variation of each soil Betwixt that Holmedon and this

seat of ours” （Henry IV.）.

http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0004%3Acard%3D488#note516http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0004%3Acard%3D488#note519http://www.perseus.tufts.edu/hopper/entityvote?doc=Perseus:text:1999.01.0004:card=488&auth=perseus,Troy&n=1&type=placehttp://www.perseus.tufts.edu/hopper/entityvote?doc=Perseus:text:1999.01.0004:card=488&auth=perseus,Troy&n=2&type=placehttp://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0004%3Acard%3D488#note-link495




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αὐτόχθονον πατρῷον ἔθρισεν δόμον.

διπλᾶ δ' ἔτεισαν Πριαμίδαι θἀμάρτια.

Χο. κῆρυξ Ἀχαιῶν χαῖρε τῶν ἀπὸ στρατοῦ.

Κη. χαίρω, † τεθνᾶναι δ' οὐκέτ' ἀντερῶ θεοῖς. †

540 Χο. ἔρως πατρῴας τῆσδε γῆς σ' ἐγύμνασεν;

Κη. ὥστ' ἐνδακρύειν γ' ὄμμασιν χαρᾶς ὕπο.

Χο. τερπνῆς ἄρ' ἦστε τῆσδ' ἐπήβολοι νόσου,

Κη. πῶς δή; διδαχθεὶς τοῦδε δεσπόσω λόγου.

Χο. τῶν ἀντερώντων ἱμέρῳ πεπληγμένοι.

Κη. ποθεῖν ποθοῦντα τήνδε γῆν στρατὸν λέγεις;

Χο. ὡς πόλλ' ἀμαυρᾶς ἐκ φρενός




[27]

Κη. καὶ πῶς; ἀπόντων κοιράνων ἔτρεις τινάς;

550 Χο. ὡς νῦν τὸ σὸν δή, καὶ θανεῖν πολλὴ χάρις.

Κη. εὖ γὰρ πέπρακται. ταῦτα δ' ἐν πολλῷ χρόνῳ

τὰ μέν τις ἂν λέξειεν εὐπετῶς ἔχειν,

τὰ δ' αὖτε κἀπίμομφα. τίς δὲ πλὴν θεῶν

ἅπαντ' ἀπήμων τὸν δι' αἰῶνος χρόνον;

μόχθους γὰρ εἰ λέγοιμι καὶ δυσαυλίας,

σπαρνὰς παρήξεις καὶ κακοστρώτους–τί δ' οὐ

στένοντες, οὐ λαχόντες ἤματος μέρος;

τὰ δ' αὖτε χέρσῳ· καὶ προσῆν πλέον στύγος·

εὐναὶ γὰρ ἦσαν δηΐων πρὸς τείχεσιν,

560 ἐξ οὐρανοῦ δὲ κἀπὸ γῆς λειμωνίας

† δρόσοι κατεψάκαζον, ἔμπεδον σίνος

ἐσθημάτων, τιθέντες ἔνθηρον τρίχα.

χειμῶνα δ' εἰ λέγοι τις οἰωνοκτόνον,

οἷον παρεῖχ' ἄφερτον Ἰδαία χιών,

ἢ θάλπος, εὖτε πόντος ἐν μεσημβριναῖς

κοίταις ἀκύμων νηνέμοις εὕδοι πεσών–

τί ταῦτα πενθεῖν δεῖ; παροίχεται πόνος·

παροίχεται δέ, τοῖσι μὲν τεθνηκόσιν

τὸ μήποτ' αὖθις μηδ' ἀναστῆναι μέλειν–

570 τί τοὺς ἀναλωθέντας ἐν ψήφῳ λέγειν,

τὸν ζῶντα δ' ἀλγεῖν χρὴ τύχης παλιγκότου;

καὶ πολλὰ χαίρειν ξυμφοραῖς καταξιῶ.

ἡμῖν δὲ τοῖς λοιποῖσιν Ἀργείων στρατοῦ

Herald

How so? Did you fear anyone when our princes were gone?

Chorus

[550] In such fear that now, in your own words, even death would

be great joy.

Herald

Yes, all's well, well ended. Yet, of what occurred in the long years,

one might well say that part fell out happily, and part in turn amiss.

But who, unless he is a god, is free from suffering all his days? [555]

For were I to recount our hardships and our wretched quarters, the

scanty space and the sorry berths——what did we not have to

complain of . . . 1Then again, ashore, there was still worse to loathe;

for we had to lie down close to the enemy's walls, [560] and the

drizzling from the sky and the dews from the meadows distilled

upon us, working constant destruction to our clothes and filling our

hair with vermin. And if one were to tell of the wintry cold, past all

enduring, when Ida's snow slew the birds; [565] or of the heat, when

upon his waveless noonday couch, windless the sea sank to sleep—

but why should we bewail all this? Our labor's past; past for the

dead so that they will never care even to wake to life again. [570]

Why should we count the number of the slain, or why should the

living feel pain at their past harsh fortunes? Our misfortunes

should, in my opinion, bid us a long farewell. For us, the remnant of

the Argive host, the gain has the advantage and the loss does not

http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0004%3Acard%3D538#note557http://www.perseus.tufts.edu/hopper/entityvote?doc=Perseus:text:1999.01.0004:card=538&auth=tgn,5001993&n=1&type=place




[28]

νικ�

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